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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1He must understand him as speaking of the sacrifices of the state, and not of his own. * See Confucian Analects VII, 30. Duke A4o married a lady of Wf, of the same surname with himself, and therefore had not announced the marriage to the king. 168 THE Lf xt. BK, XVIII. 26. The mourning of a ruler and his wife were regulated by the same rules for the ladies of his family married in other states and for those married in his own}. 27. When the stables of Confucius were burned, and the friends of his district came (to offer their condolences) on account of the fire, he bowed once to the ordinary officers, and twice to the Greater officers ;—according to the rule on occasions of mutual condolence. 28. Confucius said, ‘Kwan Aung selected two men from among (certain) thieves with whom he was dealing, and appointed them to offices in the state, saying, “ They were led astray by bad men with whom they had associated, but they are proper men themselves.” When he died, duke Hwan made these two wear mourning for him. The practice of old servants of a Great officer wearing mourning for him, thus arose from Kwan Aung. But these two men only mourned for him by the duke’s orders.’ 29. When an officer, in a mistake, used a name to his ruler which should be avoided, he rose to his feet. If he were speaking to any one who had the name that should be avoided with the ruler, he called him by the name given to him on his maturity. 30. (A Great officer) took no part in any seditious movements within his state, and did not try to avoid calamities coming from without. 31. The treatise on the duties of the Chief Internuncius says, ‘The length of the long symbol of rank was for a duke, nine inches; for a marquis or 1 There are differences of opinion as to the meaning of this paragraph, between which it is not easy to decide. It would be tedious to go into an exhibition and discussion of them. SECT. Il. PT. II. 8A xt. 169 earl,seven; for acount or baron, five. The width in each case was three inches; and the thickness, half aninch. They tapered to the point for one inch and a half. They were all of jade. The mats for them were made with three different colours, (two rows of each,) six in all.’ 32. Duke Ai asked 3ze-kAo, ‘When did members of your family first begin to be in office?’ The answer was, ‘My ancestor held a small office under duke W4n!’
2They were all of jade. The mats for them were made with three different colours, (two rows of each,) six in all.’ 32. Duke Ai asked 3ze-kAo, ‘When did members of your family first begin to be in office?’ The answer was, ‘My ancestor held a small office under duke W4n!’ 33. When a temple was completed, they proceeded to consecrate it with the following ceremony :—The officer of prayer, the cook, and the butcher, all wore the cap of leather of the colour of a sparrow’s head, and the dark-coloured dress with the purple border. The butcher rubbed the sheep clean, the officer of prayer blessed it, and the cook with his face to the north took it to the pillar and placed it on the south-east of it. Then the butcher took it in his arms, went up on the roof at the middle point between the east and west, and with his face to the south stabbed it, so that the blood ran down in front; and then he descended. At the gate of the temple, and of each of the two side apartments, they used a fowl, one at the gate of each (going up as before and stabbing them). The hair and feathers about the ears were first pulled out under the roof (before the victims were killed). When the fowls were cut at the gates of the temple, and the apartments on each side of it, officers stood, opposite to each gate on the north. When the thing was over, the officer of prayer announced that it 1 This paragraph is supposed to be defective. Duke W4n was marquis of LQ from B.c. 626 to 609. 170 THE Lf xf. BK. XVIII. was so, and they all retired, after which he announced it to the ruler, saying, ‘The blood-consecration has been performed.’ This announcement was made at the door of the back apartment of the temple, inside which the ruler stood in his courtrobes, looking towards the south. This concluded the ceremony, and all withdrew’. When the great apartment (of the palace) was completed, it was inaugurated (by a feast), but there was no shedding of blood. The consecration by blood of the temple building was the method taken to show how intercourse with the spirits was sought. All the more distinguished vessels of the ancestral temple were consecrated, when completed, by the blood of a young boar. 34. When a feudal lord sent his wife away, she proceeded on her journey to her own state, and was received there with the observances due to a lord's wife. The messenger, accompanying her, then discharged his commission, saying, ‘My poor ruler, from his want of ability, was not able to follow ker, and take part in the services at your altars and in your ancestral temple. He has, therefore, sent me, so and so, and I venture to inform your officer appointed for the purpose of what he has done.’ The officer presiding (on the occasion) replied, ‘ My poor ruler in his former communication did not lay (her defects) before you, and he does not presume to do anything but respectfully receive your lord’s message. The officers in attendance on the commis-
3The officers in attendance on the commis- 1 This ceremony is also described in the ‘ Rites of the greater T4i,’ Book X, with some difference in the details. It is difficult, even from the two accounts, to bring the ceremony fully before the mind’s eye. SECT. 1. PT. IT. BA Ki. 171 sioner then set forth the various articles sent with the lady on her marriage, and those on the other side received them. _ 35. When the wife went away from her husband, she sent a messenger and took leave of him, saying, ‘So and so, through her want of ability, is not able to keep on supplying the vessels of grain for your sacrifices, and has sent me, so and so, to presume to announce this to your attendants.’ The principal party (on the other side) replied, ‘ My son, in his inferiority, does not presume to avoid your punishing him, and dares not but respectfully receive your orders. The messenger then retired, the principal party bowing to him, and escorting him. If the father-in-law were alive, then he named himself; if he were dead, an elder brother of the husband acted for him, and the message was given as from him; if there were no elder brother, then it ran as from the husband himself. The message, as given above, was, ‘The son of me, so and so, in his inferiority. (At the other end of the transaction), if the lady were an aunt, an elder sister, or a younger, she was mentioned as such. 36. Confucius said, ‘When I was at a meal at Sh4o-shih’s, I ate to the full. He entertained me courteously, according to the rules. When I was about to offer some in sacrifice, he got up and wished to stop me, saying, “My poor food is not worth being offered in sacrifice.” When I was about to take the concluding portions, he got up and wished to stop me, saying, “I would not injure you with my poor provisions },”’ 1 See pages 20, 21, paragraph 13. 172 THE Lf xi. BK. XVIII. 37. A bundle of silk (in a marriage treaty) contained five double rolls, each double roll being forty cubits in length. 38. At the (first) interview of a wife with her father and mother-in-law, (her husband’s) unmarried aunts and sisters all stood below the reception hall, with their faces towards the west, the north being the place of honour. After this interview, she visited all the married uncles of her husband, each in his own apartment. . Although not engaged to be married, the rule was for a young lady to wear the hair-pin ;—she was thus treated with the honours of maturity. The (principal) wife managed the ceremony. When she was unoccupied and at ease, she wore her hair without the pin, on each side of her head. 39. The apron (of the full robes) was three cubits long, two cubits wide at bottom, and one at the top. The border at the top extended five inches; and that at the sides was of leather the colour of a sparrow’s head, six inches wide, terminating five inches from the bottom. The borders at top and bottom were of white silk, embroidered with the five colours. BOOK XIX. SANG TA &t OR
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1He must understand him as speaking of the sacrifices of the state, and not of his own. * See Confucian Analects VII, 30. Duke A4o married a lady of Wf, of the same surname with himself, and therefore had not announced the marriage to the king. 168 THE Lf xt. BK, XVIII. 26. The mourning of a ruler and his wife were regulated by the same rules for the ladies of his family married in other states and for those married in his own}. 27. When the stables of Confucius were burned, and the friends of his district came (to offer their condolences) on account of the fire, he bowed once to the ordinary officers, and twice to the Greater officers ;—according to the rule on occasions of mutual condolence. 28. Confucius said, ‘Kwan Aung selected two men from among (certain) thieves with whom he was dealing, and appointed them to offices in the state, saying, “ They were led astray by bad men with whom they had associated, but they are proper men themselves.” When he died, duke Hwan made these two wear mourning for him. The practice of old servants of a Great officer wearing mourning for him, thus arose from Kwan Aung. But these two men only mourned for him by the duke’s orders.’ 29. When an officer, in a mistake, used a name to his ruler which should be avoided, he rose to his feet. If he were speaking to any one who had the name that should be avoided with the ruler, he called him by the name given to him on his maturity. 30. (A Great officer) took no part in any seditious movements within his state, and did not try to avoid calamities coming from without. 31. The treatise on the duties of the Chief Internuncius says, ‘The length of the long symbol of rank was for a duke, nine inches; for a marquis or 1 There are differences of opinion as to the meaning of this paragraph, between which it is not easy to decide. It would be tedious to go into an exhibition and discussion of them. SECT. Il. PT. II. 8A xt. 169 earl,seven; for acount or baron, five. The width in each case was three inches; and the thickness, half aninch. They tapered to the point for one inch and a half. They were all of jade. The mats for them were made with three different colours, (two rows of each,) six in all.’ 32. Duke Ai asked 3ze-kAo, ‘When did members of your family first begin to be in office?’ The answer was, ‘My ancestor held a small office under duke W4n!’
2They were all of jade. The mats for them were made with three different colours, (two rows of each,) six in all.’ 32. Duke Ai asked 3ze-kAo, ‘When did members of your family first begin to be in office?’ The answer was, ‘My ancestor held a small office under duke W4n!’ 33. When a temple was completed, they proceeded to consecrate it with the following ceremony :—The officer of prayer, the cook, and the butcher, all wore the cap of leather of the colour of a sparrow’s head, and the dark-coloured dress with the purple border. The butcher rubbed the sheep clean, the officer of prayer blessed it, and the cook with his face to the north took it to the pillar and placed it on the south-east of it. Then the butcher took it in his arms, went up on the roof at the middle point between the east and west, and with his face to the south stabbed it, so that the blood ran down in front; and then he descended. At the gate of the temple, and of each of the two side apartments, they used a fowl, one at the gate of each (going up as before and stabbing them). The hair and feathers about the ears were first pulled out under the roof (before the victims were killed). When the fowls were cut at the gates of the temple, and the apartments on each side of it, officers stood, opposite to each gate on the north. When the thing was over, the officer of prayer announced that it 1 This paragraph is supposed to be defective. Duke W4n was marquis of LQ from B.c. 626 to 609. 170 THE Lf xf. BK. XVIII. was so, and they all retired, after which he announced it to the ruler, saying, ‘The blood-consecration has been performed.’ This announcement was made at the door of the back apartment of the temple, inside which the ruler stood in his courtrobes, looking towards the south. This concluded the ceremony, and all withdrew’. When the great apartment (of the palace) was completed, it was inaugurated (by a feast), but there was no shedding of blood. The consecration by blood of the temple building was the method taken to show how intercourse with the spirits was sought. All the more distinguished vessels of the ancestral temple were consecrated, when completed, by the blood of a young boar. 34. When a feudal lord sent his wife away, she proceeded on her journey to her own state, and was received there with the observances due to a lord's wife. The messenger, accompanying her, then discharged his commission, saying, ‘My poor ruler, from his want of ability, was not able to follow ker, and take part in the services at your altars and in your ancestral temple. He has, therefore, sent me, so and so, and I venture to inform your officer appointed for the purpose of what he has done.’ The officer presiding (on the occasion) replied, ‘ My poor ruler in his former communication did not lay (her defects) before you, and he does not presume to do anything but respectfully receive your lord’s message. The officers in attendance on the commis-
3The officers in attendance on the commis- 1 This ceremony is also described in the ‘ Rites of the greater T4i,’ Book X, with some difference in the details. It is difficult, even from the two accounts, to bring the ceremony fully before the mind’s eye. SECT. 1. PT. IT. BA Ki. 171 sioner then set forth the various articles sent with the lady on her marriage, and those on the other side received them. _ 35. When the wife went away from her husband, she sent a messenger and took leave of him, saying, ‘So and so, through her want of ability, is not able to keep on supplying the vessels of grain for your sacrifices, and has sent me, so and so, to presume to announce this to your attendants.’ The principal party (on the other side) replied, ‘ My son, in his inferiority, does not presume to avoid your punishing him, and dares not but respectfully receive your orders. The messenger then retired, the principal party bowing to him, and escorting him. If the father-in-law were alive, then he named himself; if he were dead, an elder brother of the husband acted for him, and the message was given as from him; if there were no elder brother, then it ran as from the husband himself. The message, as given above, was, ‘The son of me, so and so, in his inferiority. (At the other end of the transaction), if the lady were an aunt, an elder sister, or a younger, she was mentioned as such. 36. Confucius said, ‘When I was at a meal at Sh4o-shih’s, I ate to the full. He entertained me courteously, according to the rules. When I was about to offer some in sacrifice, he got up and wished to stop me, saying, “My poor food is not worth being offered in sacrifice.” When I was about to take the concluding portions, he got up and wished to stop me, saying, “I would not injure you with my poor provisions },”’ 1 See pages 20, 21, paragraph 13. 172 THE Lf xi. BK. XVIII. 37. A bundle of silk (in a marriage treaty) contained five double rolls, each double roll being forty cubits in length. 38. At the (first) interview of a wife with her father and mother-in-law, (her husband’s) unmarried aunts and sisters all stood below the reception hall, with their faces towards the west, the north being the place of honour. After this interview, she visited all the married uncles of her husband, each in his own apartment. . Although not engaged to be married, the rule was for a young lady to wear the hair-pin ;—she was thus treated with the honours of maturity. The (principal) wife managed the ceremony. When she was unoccupied and at ease, she wore her hair without the pin, on each side of her head. 39. The apron (of the full robes) was three cubits long, two cubits wide at bottom, and one at the top. The border at the top extended five inches; and that at the sides was of leather the colour of a sparrow’s head, six inches wide, terminating five inches from the bottom. The borders at top and bottom were of white silk, embroidered with the five colours. BOOK XIX. SANG TA &t OR
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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